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MARRIAGE, MONEY AND DIVORCE IN MEDIEVAL ISLAMIC SOCIETY. Yossef RAPOPORT, Cambridge University Press 2005, XII + 137 s. Reviewed by M.Fatih YALÇIN.
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MARRIAGE, MONEY AND DIVORCE IN MEDIEVAL ISLAMIC SOCIETY. Yossef RAPOPORT, Cambridge University Press 2005, XII + 137 s. Reviewed by M.Fatih YALÇIN.
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The concept of „religious dual belonging‟ is taking on an importance not before seen in the Western world, especially English speaking countries. For many people in the West, the idea of a „dual belonging‟ is forbidden; while for others experiencing another faith(s) in all its richness can help them discover the depths and riches of both faith traditions. Gradually, one recognizes and experiences the parallels and the differences between faiths without losing one's primary identity. This article will deal with this important notion. First detailed analysis will be provided about the advocators of the subject matter in the West, and then the article will deal with the critics‟ approaches. The question how Islam deals with this delicate issue is the second major theme of this article. At this juncture, we will concentrate on the works of Bediuzzaman Said Nursi. The contribution of Bediuzzaman to inter-religious dialogue has been established for some time, but little has been presented on the religious experience of non-Muslims who struggle to walk a dual path with Islam. Thus article will end with his analysis of possibility and impossibility of this notion.
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One of the Ottomans most prevalent commentators that should be mentioned (or touch upon) is Guzelhisarı. Aside from his being a commentator, he produced many books over Islamic sciences which shows how prolific he is. This articles aims at getting to know his personality, his works and tries to evaluate Ezharu't-Tenzil as a hearsay.
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The concept of sin is one of the basic matter in Islamic Theology. This study, aims to explore the sources, contents and various understanding of “first sin” committed by Adam and Eve. Especially we focused on this subject in perspective of Islamic Theology and exegesis. In this article, we also gave general information about the views of commentaries on first sin, and generally about the sin and fault.
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Sunans have very crucial place in hadith literature. Sunans are considered the first emerged form of hadith literature. Sunans are mainly hadith compilations which are formed depending on Islamic law and fiqh subjects. It seems that the first example of sunan is a book called Kitâbu’s-Sünen fi’l-Fıkh by Makhûl ad-Dımashqî who was one of the Tabi'in scholars. Like most of the literary works of that period, this book has not reached our time. It is known that many books have been published on this subject after this book. The most important compilation of Sunans are Ebû Dâvûd, Thirmidhi, Nesai and Ibn Mace's Sunans which have been known as Sunan-Erbaa. In the other hand Sunans developed according to the last hadith reporter (muntaha ravi). İn this article, will be discussed briefly on the concepts of Sunnah and Sunan, then briefly examined works which close to the form of Sunan works. Hereafter the emergence of Sunan form and with properties of such works will be made evaluation of content and presented Makhûl al-Dımashqî's Sunan which attempted to be rebuilt.
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Bu on ikinci esas on beş meseleyi içermektedir. Bunların ana başlıklarını şöyle sıralayabiliriz: I. Mesele: İman ve Küfrün Hakîkati II. Mesele: İtaat ve Masiyetin Mahiyeti...
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In process of judging Islamic Jurists not only considered the objective cases in the outer world but also organizated some rules that are opposite to the objective cases aiming to set up ideal juridicial norms on the base of justice and equity. “Recognitive judgement” is in fact considering the existing case as if it doesn't exist or considering the unexisting case as if it exists. In this article we will examine the reasons and application areas of recognitive judgement within the Hanafi juridicial thought in accordance with Sarakhsi‟s al-Mabsut.
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In Islam to start with Basmala is important for every work. To recite bismillah at the beginning of every work means that the person has a mind to perform an action in the name of Allah, the compassionate, the merciful. The belief that to recite basmala leads to blessing is a common belief in Islam. Many articles have been written on Basmala so far. But these articles are not so fluent and philosophical as Baydawi's interpretation. In Baydawi commentary the details (in terms of eloquence) of basmala are more than other sources of interpretation. Baydavi analyzed each word his study carefully. In this study is handled Baydavi's view related to Basmala. According to Islam it for any piece of work.. To recite bismillah while doing a piece of work leads to blessing-- plenteousness, or so to speak divine gift-- is a common belief in Islam.. The details pertaning to this topic in Baydawi‟s interpretation are much more in size and what's more every word is analyzed or so to speak scrutinized carefully, so with this object in mind we have humbly tried to brought to light the author's view regarding the topic.
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All the books are prepared and written in order to serve one purpose, interpretation of holy Quran which is revealed by Allah. This research that we performed on surah Hadid verse 25 of Quran is serving to the same purpose as well. In this article, we considered first what the name “Al-Hadid” associates. Then we searched the phrase “revelation of iron” in a different point of view.
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Mahmood Namazi, in this article; Shi„a‟s understanding of the Qur'an and the commentators addressed the issue of the features needed to be, but the particular approach to interpretation has been in contact. These approaches focus on a specific subject of commentary explaining the approach, word for word the verses describing the analytical method to make a comparison with the superior features and commentary on noteworthy. It's important that this method emphasizes to solve problems in human life is to the contribution of the Qur'an-life connection. This article, a general knowledge about the views of the interpretation of Shi„a, but the theme is important for assessments made in relation to the thematic approach.
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Hürriyet, güzellik ve adalet gibi kavramlarda olduğu gibi hikmet kelimesinin anlamını belirlemek oldukça zor bir iştir. Tanımlayacak kişinin yapabileceği tek şey, onun ayırt edici özelliklerini sıralamaktır.
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Hikmetle ilgili bilgi verdikten sonra meseller1 hakkında da bazı hususlar üzerinde durmamız gerekir. Çünkü hikmet ve mesel arasında sıkı bir ilişki bulunmaktadır.
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Religious texts can be interpreted in different ways and this may lead to different understandings of any religion. This is also the case in Islam. Through history Islam has been interpreted in different ways and this has produced different religious traditions within the religion. Moreover, different readings have emerged within each tradition. This is not a problem as long as one of the readings has not emerged as an official and the only true reading of that religion. In today’s Iran one of the readings of the Shia Islam became an official reading of Islam. Shabestari criticizes this reading of religion and claims that this kind of reading causes great crisis, for it claims that Islam has an eternally valid legal, political and economic system and that it is a duty for the Islamic government to apply these eternally valid Islamic rules. For Shabestari, this reading of religion is against the ideals of Islamic Revolution and the values of the modern world. This reading, from a scholarly point of view, is untenable. He claims that a rational reading of religion which is compatible with the values of modern world is the only solution for Iran as well as other nations of the Islamic world.
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In the history of Islamic thought, a number of various approaches have emerged to try and interpret and understand the Qur'ān. One of these approaches is a Zāhirī thought system which considers the literal meaning of the word of Allah (God) as basic reference to the first degree and seeks the contextual meaning of the Qur’an in its linguistic foundation. The Zāhirī school emerged for the first time in the early third century AH from a reactionary line against the systems of thought during the time, forming a systematic structure with Ibn Hazm. Ibn Hazm entered into a commentary method which was unique to him, to try and provide an objective meaning of religion. In this article, in order to provide a foundation, we have provided information about the contents of the Qur'ān, its style and the significance of the metaphorical language in sacred texts in order to establish a framework for our topic. Then we have studied the definition of Zāhirī thought and the understanding of ta’wīl and dealt with the opinions of Ibn Hazm on metaphor/majāz which shaped his thought system. The main purpose of this article is to determine the original interpretation method and its scope in Islamic thought tradition on which the Zāhirī thought system developed.
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In this article we take as the concept of truth the verse “In fact we belong to Allah and we actually turn to Him” (al-Baqarah 2/156.) In the introduction we touch upon the topic of man and time and later explore the concept of life and truth. Verses in the Qur’an state that man has been given sufficient time of life to understand and find truth. According to the Qur’an a lifetime is sufficient enough time to find and understand truth. However there are some obstacles. These obstacles consist of not knowing Allah (God), not knowing one’s self, surrendering to desires, sickness of the heart, the ambition of longer life, bad friends, becoming tangled to the beauty of the surface of the world, preferring the worldly life, laziness, being distracted by entertainment, not thinking, following the majority / peer pressure, wasting time with unnecessary things and heedlessness.
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Subject of this article is introducing Abd al-Samad al-Ghaznawi and his tafsir or commentary entitled “Tafsir al-Qur’an al-Azim” which he wrote in 487 AH. It is intended to determine alGhaznawi’s scholarly stature and his method of tafsir, thus ascertaining his contribution to science of exegesis, as well as to analyze his “Tafsir al-Qur’an al-Azim” in terms of tafsir methodology and to elicit it’s prominence in the history of tafsir. Thereafter, the content of Tafsir alQur’an al-Azim is examined. After providing general information about the work which has reached the present day as a manuscript, the sources of tafsir are determined and introduced. The influence on how the following works are researched and citings from “Tafsir al-Qur’an alAzim” are evaluated. Thereafter, the contents of the book are outlined, unraveling it’s prominence in tafsir history. Thus the aim of the article is to determine al-Ghaznawi’s method of exegesis of the Qur’an and eventually his contribution to Islamic sciences in general and the science of tafsir specifically.
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Kuzeydoğu Avrupa ülkeleri, Müslüman dünyası içinde eşsiz bir konuma sahiptir. Belarus haricinde, bu ülkelerin Baltık Denizi’ne sınırı vardır ve onların çalkantılı tarihi boyunca İslâmî yaşamları dış kültürel etkiler ve göçmenlerin etkisiyle şekillenmiştir. Göçmenler bu topraklara dört bir yandan; İskandinavya, Almanya, Rusya’nın Karadeniz bölgesinden özellikle Kırım yarımadasından (en büyük etki bunlarındır), Kafkaslardan, Balkanların kalbindeki Saraybosna’dan ve İstanbul’dan gelmişlerdir. En son saydığımız bölgeler (Kafkasya, Balkanlar ve İstanbul) üzerinden bölgeye giden Osmanlı’nın manevi ve kültürel etkisi, Kıpçak Tatarları için en önemli etkiyi oluşturmuştur.
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The aim of this article is to provide a general view about Sarraj’s (d. 988) understanding of tasawwuf. In his book entitled Kitab al-Luma Sarraj concentrates on the understanding and interpretation of religion by the Sufis. Sarraj emphasizes two basic points. Firstly, he considers that tasawwuf has its own scientific field in terms of Islamic knowledge. Thereby, it has to use its own original scientific methods which are different to other methods of Islamic sciences. Tasawwuf holds the right to interpret religious sources. Secondly, Fiqh cannot focus on the internal aspects of human actions. In this respect, according to Sarraj tasawwuf can be considered as a fiqh al-batin. From this aspect, Sarraj underlines that sufism is based on intensive religious practises while Ibahiyya has disdained from such practices, not taking acts of worship seriously enough, so Sarraj separates Sufis from Ibahiyyas conclusively.
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‘Izz ad-din b. ‘Abd as-salam, who lived in 7th/13th Century, is one of the eminent scholars of his age. Although ‘Izz ad-din’s thought on Islamic studies has been subject to various studies, his works on Qur’an have not been thoroughly analyzed. In this study, first, the life and ideas of ‘Izz ad-din b. ‘Abd as-salam shall be analyzed in broad lines. Until now, he has been largely known of his studies on law (fiqh), therefore, the second part of this study shall focus his works on Qur’an with particular emphasis on his approach to various issues in Qur’an sciences in order to get an idea about his method of exegesis.
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When the topic of the conditions of isolated tradition (khabar al-wahid) to be acceptable is being examined in usul al-fiqh works written in modern period, it is pointed out that Hanafîs stipulated three extra conditions in addition to generally accepted stipulations. One of these extra conditions is that a transmitter of a hadith needs to be a faqih, i.e. an expert in law, if the case in question is in conflict with qiyas, that is, the general rules and principles of law. In the context of one example provided in usul texts, this article shall examine the emergence of this stipulation, its historical background, style of justification and some objections to this condition articulated in usul al-fiqh works.
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